Thera 1.49: Ramaneyyaka
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(49):Ramaneyyaka Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =49. Rāmaṇeyyaka= Reborn in this Buddha-age at Sāvatthī in a wealthy family, his heart was moved when the Jeta Grove was presented,1 and he left the world(for monkhood). Living in the forest he meditated on ethical conduct, and, because of his attainments and charm, he became called Rāmaṇeyyaka (Gratus, Gratulus). Now one day Mara(deathlord/devil) the Evil One, wishing to disturb him, made a fearful noise. The Thera, hearing it, was with his habitual courage unafraid, and knew it was Māra. And to show his contempt he uttered this verse: ---- 49 Vihavihābhinadite sippikābhirutehi ca|| Na me taɱ phandati cittaɱ ekattanirataɱ hi me' ti.|| || ---- 49 Not all the clitter-clatter of your noise, No more than chirp and squeal of forest sounds,2 Avail to make pulse throb or mind distraught, For one the aim to which my heart is given. ---- This verse became the Thera's declaration of aññā(supreme attainment). ---- 1 Cf. p. 4; Sisten, p. 60. 2 The limited range, as yet, of Pali lexicography makes it difficult to follow the Commentary's elucidation of sippika. But that the Thera contemptuously likens Māra's 'fearful noise' to minor forest sounds, such as those emitted by monkeys and squirrels, is obvious. The gāthā,barely stated, ia thus: As to the x y noise and the z sounds, that does not make 'throb my heart, for devotion to unity is mine.' ---- 1.5-9 49 Commentary on the stanza of =Rāmaṇeyyaka Thera= The stanza starting with cihavibābhinadī te constitutes that of the venerable Thera Rāmaṇeyyaka. What is the origin? This one also, having sone devoted service toward former Buddhas, accumulating meritorious deeds in this and that existence was reborn in a fimily home at the time of the Blessed One Sikhi and on having attained the age of intelligence, saw the Blessed One, became pious-minded and made reverential offering of flowers (to Him) On account of that act of merit, he was reborn in the divine world and having done meritorious deeds now and then, he wandered about his rounds of repeated rebirhts but in excellent existences and was reborn in a prosperous (ibbha) family at Sāvatt when this Buddha arose. On having come of age, there arose in him pleasing piety at the acceptance ceremony of the Jetavana monastery; he became a monk, ottl hold of mental exercise. (kammaṭṭhāna) commensutate with his conduct, and lived in the forest. His designation became but Rāmaṇeyyaka because of his own prosperity, and because of his proper practice (paṭipatti) suitable (sārupppa) to a monk, due to his pleasing condition (pāsādikabhāva). Then, one day, Māra, being desirous of making the Thera afraid, made a froghtful sound. On having heard it, the Thera was fearless owing to his natural formness, came to known that it was Māra and uttered a stanzza startign with “cihacihābhinadite in order to demonstrate his disregard (anādaraṃ) there. 49. There, cihacihābhinadite is to be construed thus:– Because of the constant currency of such sound as cihaciha, the noisy characteristic of carts (vaṭṭaka0 which have gained the name of “cihaciha;” the cause of roaring cry; thus, is the meaning. Sippikābhirutehi ca is to be construed thus:– Sippikā are said to be devakā by another name. They are mankeys (sākhāmigā) having the characteristic of hungry (chāta) and lean (kisa) boys due to disease. Some say”mahādalandakā (a big squirrel).” Owing to severe, sounds and loud vries of sippika (monkeys and majour squirrels). This instrumental expression is used in the case of cause (hetu). On account of that; thus, is the meaning. Na me taṃ phandati cittaṃ means that sound does it go astray (cavati). This has been said:– O Evil One! In this forest similar to the cause created by crying (of animals and to the cause of shoutings of squirrels and monkeys (sippika), your screaning shout cammot be the cause of making my mind fall off from my mental exercise (kammaṭṭhāna). He spoke about the reason why, there, thus: “Ekattanirataṃ hi me” which is to be construed as:– The grammatical word hi means cause (hetu); just because my mind had forsaken the association with society (gaṇasaṅgaṇika0 and has been in the state of singleness and in the condition of seclesion; in other words, had forsaken disturbance, externally, and has been in the state of singlenes and in the condition of being one-pointed (ekaggatā); in other words, in the state of singleness, all alone by nature (ekasabhāva) my mind has found deliht and pleasure in nibbāna; therefore, (my mind) does not waver (phandati) and fall off (cavati) from my mental exercise (kammaṭṭhāna): it is said that uttering this stanza, the Thera developed spiritual insight (vipassanā) and attained Arahantship. Hence, has it been said in the Apadāna:– “The Blessed One of gold complesion, possessor of blazing hundred rays, the crest of bull among men (sikhīsabho), having made His mind of loving kindness well established on the cloister-walk. Pious-minded and good-hearted, I paid my homage to the most excellent man of knowledge; having lifted up Minela flower I offered it to Buddha. It was thirty one aeons (kappa) ago. From now, that I made my reverential offering of the flower. I do not remember any evil existence; this is the fruitful result of my reverential offering to Buddha. Twenty nine aeons (kappa) ago, I became a world-king, named Sumeghaghana, of great vigour, endowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out.” This self-same stanza was the very one by which the Thera made manifest his Arahantship (aññā). The Commentary on the stanza of the Thera rāmaṇeyyaka is complete. *********oOo********* ----